Romans 10

Romans 10:1

Desire (ευδοκια). No papyri examples of this word, though ευδοκησις occurs, only in LXX and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philippians 1:15; Philippians 2:13; Ephesians 1:5; Ephesians 1:9).

Supplication (δεησις). Late word from δεομα, to want, to beg, to pray. In the papyri. See Lu 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews “that they may be saved” (ειςσωτηριαν), literally “unto salvation.” Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: Non orasset Paul si absolute reprobati essent (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God’s problem to him and pours out his prayer for the Jews in accordance with his strong words in 9:1-5.

Romans 10:2

A zeal for God (ζηλονθεου). Objective genitive like Philippians 3:9, “through faith in Christ” (διαπιστεωςΧριστου).

But not according to knowledge (αλλ’ ουκατ’ επιγνωσιν). They had knowledge of God and so were superior to the Gentiles in privilege (2:9-11), but they sought God in an external way by rules and rites and missed him (9:30-33). They became zealous for the letter and the form instead of for God himself.

Romans 10:3

Being ignorant of God’s righteousness (αγνοουντεςτηντουθεουδικαιοσυνην). A blunt thing to say, but true as Paul has shown in 2:1-3:20. They did not understand the God-kind of righteousness by faith (1:17). They misconceived it (2:4).

They did not subject themselves (ουχυπεταγησαν). Second aorist passive indicative of υποτασσω, common Koine verb, to put oneself under orders, to obey, here the passive in sense of the middle (James 4:7) like απεκριθην, I answered.

Romans 10:4

The end of the law (τελοςνομου). Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Lu 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul’s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace.

Romans 10:5

Thereby (εναυτη). That is by or in “the righteousness that is from law.” He stands or falls with it. The quotation is from Leviticus 18:5.

Romans 10:6

Saith thus (ουτωςλεγε). Paul personifies “the from faith righteousness” (ηεκπιστεωςδικαιοσυνη). A free reproduction from Deuteronomy 30:11-14. Paul takes various phrases from the LXX and uses them for “his inspired conviction and experiences of the gospel” (Denney). He does not quote Moses as saying this or meaning this.

Say not in thy heart (μηειπηιςεντηκαρδιασου). Second aorist active subjunctive with μη like Deuteronomy 8:17. To say in the heart is to think (Matthew 3:9).

That is, to bring Christ down (τουτ’ εστινΧριστονκαταγαγειν). Second aorist active infinitive of the common verb καταγω, to bring or lead down. It is dependent on the preceding verb αναβησετα (shall ascend). Τουτ’ εστιν (that is) is what is called Midrash or interpretation as in 9:8. It occurs three times here (verses 6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

Romans 10:7

Into the abyss (ειςτηναβυσσον). See Lu 8:31 for this old Greek word (α privative and βυσσος) bottomless like sea (Psalms 106:26), our abyss. In Revelation 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Acts 2:27; Acts 2:31), the other world to which Christ went after death.

To bring Christ up (Χριστοναναγαγειν). Second aorist active infinitive of αναγω and dependent on καταβησετα (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.

Romans 10:8

But what saith it? (αλλατλεγει?). That is “the from faith righteousness.”

The word of faith (τορηματηςπιστεως). The gospel message concerning faith (objective genitive). Only here. In contrast to the law.

Which we preach (οκηρυσσομεν). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator’s instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ.

Romans 10:9

If thou shalt confess (εανομολογησηις). Third class condition (εαν and first aorist active subjunctive of ομολογεω).

With thy mouth Jesus as Lord (εντωστοματσουΚυριονΙησουν). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read τορημαεντωστοματσουοτΚυριοςΙησους (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1 Corinthians 12:3; Philippians 2:11. No Jew would do this who had not really trusted Christ, for Κυριος in the LXX is used of God. No Gentile would do it who had not ceased worshipping the emperor as Κυριος. The word Κυριος was and is the touchstone of faith.

And shalt believe (καπιστευσηις). Same construction. Faith precedes confession, of course.

Romans 10:10

Man believeth (πιστευετα). Impersonal construction, “it is believed” (present passive indicative of πιστευω). The order is reversed in this verse and the true order (faith, then confession).

Confession is made (ομολογειτα). Impersonal construction again, “it is confessed,” “man confesses.” Both καρδια (heart) and στοματ (mouth) are in the instrumental case.

Romans 10:11

Every one (πας). Paul adds this word to the quotation from Isaiah 28:16 already made in 9:33.

Romans 10:12

Distinction (διαστολη). See on this word 3:22. Here it is followed by the ablative case Ιουδαιουτεκα Hελληνος (between Jew and Greek).

Lord of all (Κυριοςπαντων). See Galatians 3:28.

Rich (πλουτων). Present active participle of πλουτεω. See Ephesians 3:8 “the unsearchable riches of Christ.”

Romans 10:13

Paul here quotes Joe 3:5 (Joe 2:32 LXX).

Romans 10:14

How then shall they call? (πωςουνεπικαλεσωνται?). Deliberative subjunctive (first aorist middle) of επικαλεομα (see verses Romans 10:12; Romans 10:13). The antecedent of ειςον (in whom) is not expressed.

How shall they believe? (ποςπιστευσωσιν?). Deliberative subjunctive again (first aorist active of πιστευω just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent ειςτουτον before ον is not expressed.

How shall they hear? (ποςακουσωσιν?). Deliberative subjunctive (first aorist active of ακουω).

Without a preacher? (χωριςκηρυσσοντοσ?). Preposition χωρις with ablative singular masculine present active participle of κηρυσσω, “without one preaching.”

How shall they preach? (πωςκηρυξωσιν?). Deliberative subjunctive again (first aorist active κηρυσσω, to preach).

Except they be sent? (εανμηαποσταλωσιν?). Second aorist passive deliberative subjunctive of αποστελλω, to send, from which verb αποστολος apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.

Romans 10:15

How beautiful (Hωςωραιο). A quotation from Isaiah 52:7 more like the Hebrew than the LXX, picturing the messengers of the restoration from the Jewish captivity. Paul assumes that the missionaries (αποστολο) have been sent as implied in verse 14.

Romans 10:16

But they did not all hearken (ουπαντεςυπηκουσαν). They heard, but did not heed. Some disbelieve now (3:3) as they did then. On obedience and disobedience see Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt.

Report (ακοη). Literally, “hearing” (Matthew 14:1; Mark 13:7).

Romans 10:17

By the word of Christ (διαρηματοςΧριστου). “By the word about Christ” (objective genitive).

Romans 10:18

Did they not hear? (μηουκηκουσαν?). Rather, “Did they fail to hear?” (expecting the negative answer μη, while ουκ blends with the verb). See on 1 Corinthians 9:5 for this construction.

Yea, verily (μενουνγε). Triple particle (μεν, ουν, γε) as in 9:20.

Sound (φθογγος). Vibration of a musical string. See on 1 Corinthians 14:7. Only two N.T. examples.

The world (τηςοικουμενης). The inhabited earth as in Lu 2:1.

Romans 10:19

Did Israel not know? (μηΙσραελουκεγνω?). “Did Israel fail to know?” See above.

First (πρωτος). Moses first before any one else. LXX quotation Deuteronomy 32:21. See on 1 Corinthians 10:22 for παραζηλωσω (I will provoke you to jealousy).

With that which is no nation (επ’ ουκεθνε). The Jews had worshipped “no-gods” and now God shows favours to a “no-nation” (people).

Will I anger you (παροργιωυμας). Future active (Attic future) of παροργιζω, rare word, to rouse to wrath.

Romans 10:20

Is very bold (αποτολμα). Present active indicative of αποτολμαω, old word, to assume boldness (απο, off) and only here in N.T. Isaiah “breaks out boldly” (Gifford). Paul cites Isaiah 65:1 in support of his own courage against the prejudice of the Jews. See 9:30-33 for illustration of this point.

I was found (ευρεθην). First aorist passive indicative of ευρισκω.

Romans 10:21

All the day long (οληντηνημεραν). Accusative of extent of time. He quotes Isaiah 65:2.

Did I spread out (εξεπετασα). First aorist active indicative of εκπεταννυμ, old verb, to stretch out, bold metaphor, only here in N.T.

Unto a disobedient and a gainsaying people (προςλαοναπειθουντακααντιλεγοντα). “Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Lu 13:34f.).